Excluded From Family Quotes

The worst thing is not that the world is unfree, but that people have unlearned their liberty. The more indifferent people are to politics, to the interests of others, the more obsessed they become with their own faces. The individualism of our time. Not being able to fall asleep and not allowing oneself to move: the marital bed. If high culture is coming to an end, it is also the end of you and your paradoxical ideas, because paradox as such belongs to high culture and not to childish prattle. You remind me of the young men who supported the Nazis or communists not out of cowardice or out of opportunism but out of an excess of intelligence. For nothing requires a greater effort of thought than arguments to justify the rule of nonthought… You are the brilliant ally of your own gravediggers. In the world of highways, a beautiful landscape means: an island of beauty connected by a long line with other islands of beauty. How to live in a world with which you disagree? How to live with people when you neither share their suffering nor their joys? When you know that you don’t belong among them?... our century refuses to acknowledge anyone’s right to disagree with the world…All that remains of such a place is the memory, the ideal of a cloister, the dream of a cloister… Humor can only exist when people are still capable of recognizing some border between the important and the unimportant. And nowadays this border has become unrecognizable. The majority of people lead their existence within a small idyllic circle bounded by their family, their home, and their work... They live in a secure realm somewhere between good and evil. They are sincerely horrified by the sight of a killer. And yet all you have to do is remove them from this peaceful circle and they, too, turn into murderers, without quite knowing how it happened. The longing for order is at the same time a longing for death, because life is an incessant disruption of order. Or to put it the other way around: the desire for order is a virtuous pretext, an excuse for virulent misanthropy. A long time a go a certain Cynic philosopher proudly paraded around Athens in a moth-eaten coat, hoping that everyone would admire his contempt for convention. When Socrates met him, he said: Through the hole in your coat I see your vanity. Your dirt, too, dear sir, is self-indulgent and your self-indulgence is dirty. You are always living below the level of true existence, you bitter weed, you anthropomorphized vat of vinegar! You’re full of acid, which bubbles inside you like an alchemist’s brew. Your highest wish is to be able to see all around you the same ugliness as you carry inside yourself. That’s the only way you can feel for a few moments some kind of peace between yourself and the world. That’s because the world, which is beautiful, seems horrible to you, torments you and excludes you. If the novel is successful, it must necessarily be wiser than its author. This is why many excellent French intellectuals write mediocre novels. They are always more intelligent than their books. By a certain age, coincidences lose their magic, no longer surprise, become run-of-the-mill. Any new possibility that existence acquires, even the least likely, transforms everything about existence.

Somewhere to the eastward a wolf howled; lightly, questioningly. I knew the voice, for I had heard it many times before. It was George, sounding the wasteland for an echo from the missing members of his family. But for me it was a voice which spoke of the lost world which once was ours before we chose the alien role; a world which I had glimpsed and almost entered...only to be excluded, at the end, by my own self.

There’s plenty of room in this vehicle for all of us, so make yourself at home, but understand this: Creativity and I are the only ones who will be making any decisions along the way. I recognize and respect that you are part of this family, and so I will never exclude you from our activities, but still—your suggestions will never be followed. You’re allowed to have a seat, and you’re allowed to have a voice, but you are not allowed to have a vote.

I even have a welcoming speech prepared for fear, which I deliver right before embarking upon any new project or big adventure. It goes something like this: “Dearest Fear: Creativity and I are about to go on a road trip together. I understand you’ll be joining us, because you always do. I acknowledge that you believe you have an important job to do in my life, and that you take your job seriously. Apparently your job is to induce complete panic whenever I’m about to do anything interesting—and, may I say, you are superb at your job. So by all means, keep doing your job, if you feel you must. But I will also be doing my job on this road trip, which is to work hard and stay focused. And Creativity will be doing its job, which is to remain stimulating and inspiring. There’s plenty of room in this vehicle for all of us, so make yourself at home, but understand this: Creativity and I are the only ones who will be making any decisions along the way. I recognize and respect that you are part of this family, and so I will never exclude you from our activities, but still—your suggestions will never be followed. You’re allowed to have a seat, and you’re allowed to have a voice, but you are not allowed to have a vote. You’re not allowed to touch the road maps; you’re not allowed to suggest detours; you’re not allowed to fiddle with the temperature. Dude, you’re not even allowed to touch the radio. But above all else, my dear old familiar friend, you are absolutely forbidden to drive.

Rome became a republic in 509 B.C., after driving out its king and abolishing the monarchy. The next two centuries saw a long struggle for power between a group of noble families, patricians, and ordinary citizens, plebeians, who were excluded from public office. The outcome was a apparent victory for the people, but the old aristocracy, supplemented by rich pledeian nobles, still controlled the state. What looked in many ways like democracy was, in fact, an oligarcy modified by elections.

If she could inherit, she would thus wrongly transmit her paternal family’s riches to that of her husband: she is carefully excluded from the succession.

Manlius ... took care in his invitations, actively sought to exclude from his circle crude and vulgar men like Caius Valerius. But they were all around; it was Manlius who lived in a dream world, and his bubble of civility was becoming smaller and smaller. Caius Valerius, powerful member of a powerful family, had never even heard of Plato. A hundred, even fifty years before, such an absurdity would have been inconceivable. Now it was surprising if such a man did know anything of philosophy, and even if it was explained, he would not wish to understand.

All of us, I suspect, imagine that a world exists from which we alone have been excluded; all of us have our noses pressed against the glass. But if we contemplate our own lives, not the phantom life on the other side, we might find things in them to envy-a family that’s intact; a job we like; excellent health (the thing we take for granted and on which all happiness depends). Good fortune is there, however sporadic, however modest, however difficult to achieve. The trick is to recognize it.

I was taught that punishment and shame were the logical and necessary reactions to screwing up. The benefit of punishment was that it would keep my wild and terrible natural tendencies in line. It would shame me into being better. “Justice is the firmest pillar of good government,” after all, and justice meant people had to pay for their mistakes. When something went wrong, there had to be fault. There had to be blame. There had to be pain. Now I knew I was wrong. Punishment didn’t make things better. It mucked things up even more. The father’s self-punishment did not grant him his daughter’s forgiveness. It did not whip his sins out of him. Instead, it removed him from his family by isolating him in a prison of self-loathing. Locked in this prison, he couldn’t hear what his daughter needed. He couldn’t give her what she was asking for. There was blame and pain in spades. But all of this actively prevented him from making amends, from healing his relationship with his daughter. Punishment did not ease Willow or Jeremy or the other children at Mott Haven back into their circles of friends. Punishment excludes and excises. It demolishes relationships and community. I could not believe it had taken me this long to realize that punishment is not love. In fact, it is the opposite of love. Forgiveness is love. Spaciousness is love.

Listen, here’s what I think. I think we can’t go around measuring our goodness by what we don’t do. By what we deny ourselves. What we resist, and who we exclude. I think we’ve got to measure goodness by what we embrace, what we create, and who we include. —From the movie Chocolat

Play on lively, diversified sidewalks differs from virtually all other daily incidental play offered American children today: It is play not conducted in a matriarchy. Most city architectural designers and planners are men. Curiously, they design and plan to exclude men as part of normal, daytime life wherever people live. In planning residential life, they aim at filling the presumed daily needs of impossibly vacuous housewives and preschool tots. They plan, in short, strictly for matriarchal societies.

In a dysfunctional family, there is always a shared denial of reality. No matter how serious the problems are the family does not become dysfunctional unless there is denial operating Further, should any family member attempt to break through this denial by, for instance, describing the family situation in accurate terms the rest of the family will usually strongly resist that perception. Often ridicule will be used to bring that person back into line or failing that the renegade family member will be excluded from the circle of acceptance, affection, and activity.

In theory, Jefferson could have fathered all of Sally Hemings’s children. Fawn M. Brodie has written, “Jefferson was not only not ‘distant’ from Sally Hemings but in the same house nine months before the births of each of her seven children and she conceived no children when he was not there.”54 Jefferson freed only two slaves in his lifetime and another five in his will, and all belonged to the Hemings family, though he excluded Sally. On her deathbed, Sally Hemings told her son Madison that he and his siblings were Jefferson’s children. In 1998, DNA tests confirmed that Jefferson (or some male in his family) had likely fathered at least one of Sally Hemings’s children, Eston. Reading between the lines of “Phocion,” one surmises that Hamilton knew all about Sally Hemings, quite possibly from Angelica Church.

So often we are inclined to keep our lives hidden. Shame and guilt prevent us from letting others know what we are living. We think: 'If my family and friends knew the dark cravings of my heart and my strange mental wanderings, they would push me away and exclude me from their company.' But the opposite is true. When we dare to lift our cup and let our friends know what is in it, they will be encouraged to lift their cups and share with us their own anxiously hidden secrets. The greatest healing often takes place when we no longer feel isolated by our shame and guilt and discover that others often feel what we feel and think what we think and have the fears, apprehensions, and preoccupations we have." Henri Nouwen, Can You Drink the Cup

The scapegoat is the family punching bag. On a daily basis, you are singled out for all of the collective ridicule, made into the butt of every joke, and excluded from family events, holidays, and important legal matters. It doesn't take long for outsiders or other relatives to take note of your role and to be drawn into the destructive dynamics. Family scapegoats are belittled, humiliated, battered, rejected, betrayed, and treated poorly. It's a clear case of psychological abuse, manipulation, and harassment.

Rashid was crushed in his wheelchair when one of Israel’s huge US-supplied bulldozers demolished his home with the family inside. Thanks to prevailing moral standards, such acts are also excluded from the canon of terrorism (or worse, war crimes), by virtue of wrong agency.3

Frosh (2002) has suggested that therapeutic spaces provide children and adults with the rare opportunity to articulate experiences that are otherwise excluded from the dominant symbolic order. However, since the 1990s, post-modern and post-structural theory has often been deployed in ways that attempt to ‘manage’ from; afar the perturbing disclosures of abuse and trauma that arise in therapeutic spaces (Frosh 2002). Nowhere is this clearer than in relation to organised abuse, where the testimony of girls and women has been deconstructed as symptoms of cultural hysteria (Showalter 1997) and the colonisation of women’s minds by therapeutic discourse (Hacking 1995). However, behind words and discourse, ‘a real world and real lives do exist, howsoever we interpret, construct and recycle accounts of these by a variety of symbolic means’ (Stanley 1993: 214). Summit (1994: 5) once described organised abuse as a ‘subject of smoke and mirrors’, observing the ways in which it has persistently defied conceptualisation or explanation. Explanations for serious or sadistic child sex offending have typically rested on psychiatric concepts of ‘paedophilia’ or particular psychological categories that have limited utility for the study of the cultures of sexual abuse that emerge in the families or institutions in which organised abuse takes pace. For those clinicians and researchers who take organised abuse seriously, their reliance upon individualistic rather than sociological explanations for child sexual abuse has left them unable to explain the emergence of coordinated, and often sadistic, multi—perpetrator sexual abuse in a range of contexts around the world.

If being transgender were a job, no-one would apply. Imagine actually applying to be an outcast everywhere you go, feeling out of place even inside your own body, even when looking in a mirror, at old family photo albums, being continually denied by family members you held dear, being barely recognized or even acknowledged by old acquaintances, school or college friends, and taking the brunt of bigotry and spitefulness from colleagues and supervisors? Does being excluded from family events, work parties, and being constantly attacked by religious groups and people sound like fun? How about constantly wondering if you will wake up with civil rights the next morning, or if you will be arrested or beaten up or murdered in the streets by someone you don’t know, or in your own home by someone you do know? How about the likelihood that your family would dress your dead body as someone else they would prefer you to have been for your memorial service, while dead-naming you and disrespecting the person you were and the things you had accomplished in your life? Sound like the job for you? Apply within. If there was a CHOICE, then my dears, EVERYONE would walk away.

So I really appreciate your coming to have this conversation,” the Dalai Lama said. “In order to develop our mind, we must look at a deeper level. Everyone seeks happiness, joyfulness, but from outside—from money, from power, from big car, from big house. Most people never pay much attention to the ultimate source of a happy life, which is inside, not outside. Even the source of physical health is inside, not outside. “So there may be a few differences between us. You usually emphasize faith. Personally I am Buddhist, and I consider faith very important, but at the same time the reality is that out of seven billion people, over one billion people on the planet are nonbelievers. So we cannot exclude them. One billion is quite a large number. They are also our human brothers and sisters. They also have the right to become happier human beings and to be good members of the human family. So one need not depend on religious faith to educate our inner values.

in such moments I have formulated my creed, wherein all is clear and holy to me. This creed is extremely simple; here it is: I believe that there is nothing lovelier, deeper, more sympathetic, more rational, more manly, and more perfect than the Saviour; I say to myself with jealous love that not only is there no one else like Him, but that there could be no one. I would even say more: If anyone could prove to me that Christ is outside the truth, and if the truth really did exclude Christ, I should prefer to stay with Christ and not with truth. I would rather not say anything more about it. And yet I don't know why certain topics may never be touched on in society, and why, if anyone does introduce them, it makes the others uncomfortable. Still, enough of it. I heard that you were desirous of travelling somewhere in the South. God grant that you may succeed in obtaining permission to do so. But will you please tell me when we shall be quite free, or at any rate as free as other people ? Perhaps only when we no longer need freedom ? For my part, I want all or nothing. In my soldier's uniform I am the same prisoner as before. I rejoice greatly that I find there is patience in my soul for quite a long time yet, that I desire no earthly possessions, and need nothing but books, the possibility of writing, and of being daily for a few hours alone. The last troubles me most. For almost five years I have been constantly under surveillance, or with several other people, and not one hour alone with myself. To be alone is a natural need, like eating and drinking ; for in that kind of concentrated communism one becomes a whole-hearted enemy of mankind. The constant companionship of others works like poison or plague; and from that unendurable martyrdom I most suffered in the last four years. There were moments in which I hated every man, whether good or evil, and regarded him as a thief who, unpunished, was robbing me of life. The most unbearable part is when one grows unjust, malignant, and evil, is aware of it, even reproves one's-self, and yet has not the power to control one's-self. I have experienced that. I am convinced that God will keep you from it. I believe that you, as a woman, have more power to forgive and to endure. Do

The family becomes rigid and hard when it excludes others from its meals; those that must be fed provide a natural pretext for the exclusion of others. The hollowness of this pretext is revealed by families which have no children and yet make not the slightest move to share their meal with others. The 'family' of two is man's most contemptible creation.

Universities today loudly proclaim their commitment to diversity. But in the meantime, democratization through public investment has been replaced by democratization through consumer credit, effectively transferring the costs of diversity back to the individual student and her family. The beauty of securitized credit is that it excludes no one a priori. By abstracting from class stratification in the present, it can accommodate all differences preemptively simply by pricing them at variable rates and deferring repayment to some barely imaginable point in the future. In principle, we all have access to a college education, no matter how much we or our parents earn. Yet, private credit does not merely obscure the effects of class; it also actively exacerbates inequality by forcing those without income or collateral to pay higher rates for the same service. When the long-term costs of credit begin to materialize and accumulate, students are once again confronted with the intractable resistances of class, race, and gender stratification. The divisions of family wealth reassert themselves with all their historical force.

Wealthy white suburbs continued the trend of actively excluding black families in implicit and explicit ways, sometimes by using existing natural landmarks. Rock Creek Park in Washington, D.C., the largest urban park in the National Park system separates Chevy Chase, a wealthy white enclave “from the increasingly black neighborhoods” proliferating on the nearby landscape of Maryland (Loewen 2005, 124).

As women gain rights, families flourish, and so do societies. That connection is built on a simple truth: Whenever you include a group that’s been excluded, you benefit everyone. And when you’re working globally to include women and girls, who are half of every population, you’re working to benefit all members of every community. Gender equity lifts everyone. From high rates of education, employment, and economic growth to low rates of teen births, domestic violence, and crime—the inclusion and elevation of women correlate with the signs of a healthy society. Women’s rights and society’s health and wealth rise together. Countries that are dominated by men suffer not only because they don’t use the talent of their women but because they are run by men who have a need to exclude. Until they change their leadership or the views of their leaders, those countries will not flourish. Understanding this link between women’s empowerment and the wealth and health of societies is crucial for humanity. As much as any insight we’ve gained in our work over the past twenty years, this was our huge missed idea. My huge missed idea. If you want to lift up humanity, empower women. It is the most comprehensive, pervasive, high-leverage investment you can make in human beings.

For the person who wants to capture everything that passes before his eyes, [...] the only coherent way to act is to snap at least one picture a minute, from the instant he opens his yes in the morning to when he goes to sleep. This is the only way that he rolls of exposed film will represent a faithful diary of our days, with nothing left out. If I were to start taking pictures, I'd see this thing through, even if it meant losing my mind. But the rest of you still insist on making a choice. What sort of choice? A choice in the idyllic sense, apologetic, consolatory, at peace with nature, the fatherland, the family. Your choice isn't only photographic; it is a choice of life, which leads you to exclude dramatic conflicts, the knots of contradiction, the great tensions of will, passion, aversion. So you think you are saving yourselves from madness, but you are falling into mediocrity, into hebetude." - from "The Adventure of a Photographer

My dear nephew was only in his sixth year when I came to be detached from the family circle. But this did not hinder John and I from remaining the most affectionate friends, and many a half or whole holiday he was allowed to spend with me, was dedicated to making experiments in chemistry, where generally all boxes, tops of tea-canisters, pepper-boxes, teacups, &c., served for the necessary vessels, and the sand-tub furnished the matter to be analysed. I only had to take care to exclude water, which would have produced havoc on my carpet.

He picked up a glass of Prosecco and handed it to me. “So you’re visiting here?” “I’m here for a year, studying at the accademia,” I said. “I got a bursary to take leave from my teaching job.” “Jolly nice. I’d make the most of it, if I were you. Venice is still one of the few civilized cities in the world. The racial laws created last year by Il Duce were supposed to exclude Jews from education and teaching and then to strip them of property. None of that has happened here. The Venetians still live quite happily and do business in the ghetto and turn a blind eye to those of Jewish origin, like our dear contessa here.” I looked at him with surprise and then turned my gaze to Contessa Fiorito. I remembered now that she had mentioned her parents were Jewish émigrés. “But her husband was an Italian count,” I said. “Indeed he was, but that has nothing to do with her racial origin. Born of a poor Jewish family in Paris, so I understand. Of course she is well respected here and does a lot in the way of philanthropy for the city. Most people don’t even know her heritage.” He drew closer to me. “I have advised her to have an escape plan ready, just in case.

Before all else, men are expected to be good providers. Our parent's generation expects it of us, the family courts expect it of us, women on first dates often expect it, and in the event of an early death, our life insurance policies pre-suppose it. The simple mechanics of being a good provider excludes men from a number of other spaces, which, not coincidentally, are reserved for women. What more, as they aspire to switch traditional breadwinner roles with men in our evolving economy, even highly successful professional women collapse into the expectation that men are supposed to provide.

Thank you Neil, and to the givers of this beautiful reward, my thanks from the heart. My family, my agent, editors, know that my being here is their doing as well as mine, and that the beautiful reward is theirs as much as mine. And I rejoice at accepting it for, and sharing it with, all the writers who were excluded from literature for so long, my fellow authors of fantasy and science fiction—writers of the imagination, who for the last 50 years watched the beautiful rewards go to the so-called realists. I think hard times are coming when we will be wanting the voices of writers who can see alternatives to how we live now and can see through our fear-stricken society and its obsessive technologies to other ways of being, and even imagine some real grounds for hope. We will need writers who can remember freedom. Poets, visionaries—the realists of a larger reality. Right now, I think we need writers who know the difference between the production of a market commodity and the practice of an art. Developing written material to suit sales strategies in order to maximize corporate profit and advertising revenue is not quite the same thing as responsible book publishing or authorship. (Thank you, brave applauders.) Yet I see sales departments given control over editorial; I see my own publishers in a silly panic of ignorance and greed, charging public libraries for an ebook six or seven times more than they charge customers. We just saw a profiteer try to punish a publisher for disobedience and writers threatened by corporate fatwa, and I see a lot of us, the producers who write the books, and make the books, accepting this. Letting commodity profiteers sell us like deodorant, and tell us what to publish and what to write. (Well, I love you too, darling.) Books, you know, they’re not just commodities. The profit motive often is in conflict with the aims of art. We live in capitalism. Its power seems inescapable. So did the divine right of kings. Any human power can be resisted and changed by human beings. Resistance and change often begin in art, and very often in our art—the art of words. I have had a long career and a good one. In good company. Now here, at the end of it, I really don’t want to watch American literature get sold down the river. We who live by writing and publishing want—and should demand—our fair share of the proceeds. But the name of our beautiful reward is not profit. Its name is freedom. Thank you.

The quarter century following World War II was a ‘golden age’ for most workers and their families…, even for men with a high school education or less…. Well-paying manufacturing jobs allowed many men to support a family on a single income” (Danziger and Ratner 2010, 134). This working-class success story characterized black diaspora labor as well (Gregory 2005, chapter 3; Sugrue 2004), though not in equal measure. African Americans working on the docks, in the steel mills, and on the auto-assembly shop floor were excluded from the skilled unions and relegated to the “dirtiest and least desirable jobs” (Durr 2003,

Yet, as beneficial as it can be, giving respect is often a difficult concession for people to make. In a problematic situation or relationship, respect may be the last thing we feel like giving. We may think that they do not deserve our respect and that they need to earn it. They may not be respecting us, so why should we respect them? If we feel rejected, as the union leader did, we naturally reject back. If we feel excluded, we naturally exclude back. If we feel attacked, we attack back. Out of pain, we cause pain. It is a mutually destructive cycle that has no end as I have witnessed countless times from families to businesses to communities to entire societies. The usual results are losses all around.

When everything – not just everything – when the whole existence is included in you, only then you are liberated. In exclusion, you become separate. There are methods of exclusion that lead to ultimate inclusion; that is different. That is the neti, neti, neti process that we are doing – I am not this, I am not this – excluding yourself from everything. Probably the word “exclusion,” in that sense, would be mistaken and misunderstood. It is more about dis-identifying yourself, starting with your clothes, body, house, family, every cell of your body, your ideas, thoughts, education, culture, everything, and saying, “I am not this, I am not this, I am not this.” Once you are dis-identified with everything that is not you, you become all inclusive once again.

Some mental healthcare workers are aware of clients with high needs, such as dissociative disorders and personality disorders, who have histories of sexual abuse (contact offences), usually from early childhood, involving two or more adults acting together and multiple child victims (Gold et al., 1996; McClellan et al., 1995; Middleton & Butler, 1998). This has been defined as “organised abuse” (Bibby, 1996; La Fontaine, 1993). Excluded from this definition are cases where a child is sexually abused by multiple perpetrators who are unaware of one another, such as survival sex amongst homeless youths, or where abuse is limited to a single household or family and there are no extra-familial victims (La Fontaine, 1993). Organised abuse: A neglected category of sexual abuse. Journal of Mental Health, 2012; 21(5): 499–508

When man loves as a biological hypostasis, he inevitably excludes others: the family has priority in love over "strangers," the husband lays exclusive claim to the love of his wife - facts altogether understandable and "natural" for the biological hypostasis. For a man to love someone who is not a member of his family more than his own relations constitutes a transcendence of the exclusiveness which is present in the biological hypostasis. Thus a characteristic of the ecclesial hypostasis is the capacity of the person to love without exclusiveness, and to do this not out of conformity with a moral commandment ("Love thy neighbor," etc.), but out of his "hypostatic constitution," out of the fact that his new birth from the womb of the Church has made him part of a network of relationships which transcends every exclusiveness.

When man loves as a biological hypostasis, he inevitably excludes others: the family has priority in love over "strangers," the husband lays exclusive claim to the love of his wife - facts altogether understandable and "natural" for the biological hypostasis. For a man to love someone who is not a member of his family more than his own relations constitutes a transcendence of the exclusiveness which is present in the biological hypostasis. Thus a characteristic of the ecclesial hypostasis is the capacity of the person to love without exclusiveness, and to do this not out of conformity with a moral commandment ("Love thy neighbor," etc.), but out of his "hypostatic constitution," out of the fact that his new birth from the womb of the Church has made him part of a network of relationships which transcends every exclusiveness.

was a book by Arthur Raistrick called Quakers in Science and Industry and I glanced through it for a few minutes, then carried it to a nearby chair and sat reading for about half an hour, so unexpectedly absorbed did I become. I hadn’t realized it, but Quakers in the Darbys’ day were a bullied and downtrodden minority in Britain. Excluded from conventional pursuits like politics and academia, they became big in industry and commerce, particularly, for some reason, in banking and the manufacture of chocolate. The Barclays and Lloyds banking families and the Cadburys, Frys, and Rowntrees of chocolate renown were all Quakers. They and many others made Britain a more dynamic and wealthy place entirely as a consequence of being treated shabbily by it. It had never occurred to me to be unkind to a Quaker, but if that’s what it takes to get the country back on its feet again, I am prepared to consider it. —

By looking after his relatives' interests as he did, Napoleon furthermore displayed incredible weakness on the purely human level. When a man occupies such a position, he should eliminate all his family feeling. Napoleon, on the contrary, placed his brothers and sisters in posts of command, and retained them in these posts even after they'd given proofs of their incapability. All that was necessary was to throw out all these patently incompetent relatives. Instead of that, he wore himself out with sending his brothers and sisters, regularly every month, letters containing reprimands and warnings, urging them to do this and not to do that, thinking he could remedy their incompetence by promising them money, or by threatening not to give them any more. Such illogical behaviour can be explained only by the feeling Corsicans have for their families, a feeling in which they resemble the Scots. By thus giving expression to his family feeling, Napoleon introduced a disruptive principle into his life. Nepotism, in fact, is the most formidable protection imaginable : the protection of the ego. But wherever it has appeared in the life of a State—the monarchies are the best proof—it has resulted in weakening and decay. Reason : it puts an end to the principle of effort. In this respect, Frederick the Great showed himself superior to Napoleon—Frederick who, at the most difficult moments of his life, and when he had to take the hardest decisions, never forgot that things are called upon to endure. In similar cases, Napoleon capitulated. It's therefore obvious that, to bring his life's work to a successful conclusion, Frederick the Great could always rely on sturdier collaborators than Napoleon could. When Napoleon set the interests of his family clique above all, Frederick the Great looked around him for men, and, at need, trained them himself. Despite all Napoleon's genius, Frederick the Great was the most outstanding man of the eighteenth century. When seeking to find a solution for essential problems concerning the conduct of affairs of State, he refrained from all illogicality. It must be recognised that in this field his father, Frederick-William, that buffalo of a man, had given him a solid and complete training. Peter the Great, too, clearly saw the necessity for eliminating the family spirit from public life. In a letter to his son—a letter I was re-reading recently—he informs him very clearly of his intention to disinherit him and exclude him from the succession to the throne. It would be too lamentable, he writes, to set one day at the head of Russia a son who does not prepare himself for State affairs with the utmost energy, who does not harden his will and strengthen himself physically. Setting the best man at the head of the State—that's the most difficult problem in the world to solve.

Be calm! I entreat you to hear me, before you give vent to your hatred on my devoted head. Have I not suffered enough that you seek to increase my misery? Life, although it may only be an accumulation of anguish, is dear to me, and I will defend it. Remember, thou hast made me more powerful than thyself; my height is superior to thine; my joints more supple. But I will not be tempted to set myself in opposition to thee. I am thy creature, and I will be even mild and docile to my natural lord and king, if thou wilt also perform thy part, the which thou owest me. Oh, Frankenstein, be not equitable to every other, and trample upon me alone, to whom thy justice, and even thy clemency and affection, is most due. Remember, that I am thy creature; I ought to be thy Adam; but I am rather the fallen angel, whom thou drivest from joy for no misdeed. Everywhere I see bliss, from which I alone am irrevocably excluded. I was benevolent and good; misery made me a fiend. Make me happy, and I shall again be virtuous." "Begone! I will not hear you. There can be no community between you and me; we are enemies. Begone, or let us try our strength in a fight, in which one must fall." "How can I move thee? Will no entreaties cause thee to turn a favourable eye upon thy creature, who implores thy goodness and compassion? Believe me, Frankenstein: I was benevolent; my soul glowed with love and humanity: but am I not alone, miserably alone? You, my creator, abhor me; what hope can I gather from your fellow-creatures, who owe me nothing? they spurn and hate me. The desert mountains and dreary glaciers are my refuge. I have wandered here many days; the caves of ice, which I only do not fear, are a dwelling to me, and the only one which man does not grudge. These bleak skies I hail, for they are kinder to me than your fellow-beings. If the multitude of mankind knew of my existence, they would do as you do, and arm themselves for my destruction. Shall I not then hate them who abhor me? I will keep no terms with my enemies. I am miserable, and they shall share my wretchedness. Yet it is in your power to recompense me, and deliver them from an evil which it only remains for you to make so great that not only you and your family, but thousands of others, shall be swallowed up in the whirlwinds of its rage. Let your compassion be moved, and do not disdain me. Listen to my tale: when you have heard that, abandon or commiserate me, as you shall judge that I deserve. But hear me. The guilty are allowed, by human laws, bloody as they are, to speak in their own defence before they are condemned. Listen to me, Frankenstein. You accuse me of murder; and yet you would, with a satisfied conscience, destroy your own creature. Oh, praise the eternal justice of man! Yet I ask you not to spare me: listen to me; and then, if you can, and if you will, destroy the work of your hands.

History determines your hiring policy. Why are tech companies being lectured by media corporations on “diversity”? Is it because those media corporations that are 20-30 points whiter than tech companies actually deeply care about this? Or is it because after the 2009-era collapse of print media revenue, media corporations struggled for a business model, found that certain words drove traffic, and then doubled down on that - boosting their stock price and bashing their competitors in the process?12 After all, if you know a bit more history, you’ll know that the New York Times Company (which originates so many of these jeremiads) is an organization where the controlling Ochs-Sulzberger family literally profited from slavery, blocked women from being publishers, excluded gays from the newsroom for decades, ran a succession process featuring only three cis straight white male cousins, and ended up with a publisher who just happened to be the son of the previous guy.13

The communists believe that they have found the path to deliverance from our evils. According to them, man is wholly good and is well-disposed to his neighbour; but the institution of private property has corrupted his nature. The ownership of private wealth gives the individual power, and with it the temptation to ill-treat his neighbour; while the man who is excluded from possession is bound to rebel in hostility against his oppressor. If private property were abolished, all wealth held in common, and everyone allowed to share in the enjoyment of it, ill-will and hostility would disappear among men. Since everyone’s needs would be satisfied, no one would have any reason to regard another as his enemy; all would willingly undertake the work that was necessary.I have no concern with any economic criticisms of the communist system; I cannot enquire into whether the abolition of private property is expedient or advantageous. But I am able to recognize that the psychological premisses on which the system is based are an untenable illusion. In abolishing private property we deprive the human love of aggression of one of its instruments, certainly a strong one, though certainly not the strongest; but we have in no way altered the differences in power and influence which are misused by aggressiveness, nor have we altered anything in its nature. Aggressiveness was not created by property. It reigned almost without limit in primitive times, when property was still very scanty, and it already shows itself in the nursery almost before property has given up its primal, anal form; it forms the basis of every relation of affection and love among people (with the single exception, perhaps, of the mother’s relation to her male child). If we do away with personal rights over material wealth, there still remains prerogative in the field of sexual relationships, which is bound to become the source of the strongest dislike and the most violent hostility among men who in other respects are on an equal footing. If we were to remove this factor, too, by allowing complete freedom of sexual life and thus abolishing the family, the germ-cell of civilization, we cannot, it is true, easily foresee what new paths the development of civilization could take; but one thing we can expect, and that is that this indestructible feature of human nature, will follow it there.

My dwelling was small, and I could hardly entertain an echo in it; but it seemed larger for being a single apartment and remote from neighbors. All the attractions of a house were concentrated in one room; it was kitchen, chamber, parlor, and keeping-room; and whatever satisfaction parent or child, master or servant, derive from living in a house, I enjoyed it all. Cato says, the master of a family (patremfamilias) must have in his rustic villa "cellam oleariam, vinariam, dolia multa, uti lubeat caritatem expectare, et rei, et virtuti, et gloriae erit," that is, "an oil and wine cellar, many casks, so that it may be pleasant to expect hard times; it will be for his advantage, and virtue, and glory." I had in my cellar a firkin of potatoes, about two quarts of peas with the weevil in them, and on my shelf a little rice, a jug of molasses, and of rye and Indian meal a peck each. I sometimes dream of a larger and more populous house, standing in a golden age, of enduring materials, and without gingerbread work, which shall still consist of only one room, a vast, rude, substantial, primitive hall, without ceiling or plastering, with bare rafters and purlins supporting a sort of lower heaven over one's head—useful to keep off rain and snow, where the king and queen posts stand out to receive your homage, when you have done reverence to the prostrate Saturn of an older dynasty on stepping over the sill; a cavernous house, wherein you must reach up a torch upon a pole to see the roof; where some may live in the fireplace, some in the recess of a window, and some on settles, some at one end of the hall, some at another, and some aloft on rafters with the spiders, if they choose; a house which you have got into when you have opened the outside door, and the ceremony is over; where the weary traveller may wash, and eat, and converse, and sleep, without further journey; such a shelter as you would be glad to reach in a tempestuous night, containing all the essentials of a house, and nothing for house-keeping; where you can see all the treasures of the house at one view, and everything hangs upon its peg, that a man should use; at once kitchen, pantry, parlor, chamber, storehouse, and garret; where you can see so necessary a thing, as a barrel or a ladder, so convenient a thing as a cupboard, and hear the pot boil, and pay your respects to the fire that cooks your dinner, and the oven that bakes your bread, and the necessary furniture and utensils are the chief ornaments; where the washing is not put out, nor the fire, nor the mistress, and perhaps you are sometimes requested to move from off the trap-door, when the cook would descend into the cellar, and so learn whether the ground is solid or hollow beneath you without stamping. A house whose inside is as open and manifest as a bird's nest, and you cannot go in at the front door and out at the back without seeing some of its inhabitants; where to be a guest is to be presented with the freedom of the house, and not to be carefully excluded from seven eighths of it, shut up in a particular cell, and told to make yourself at home there—in solitary confinement. Nowadays the host does not admit you to his hearth, but has got the mason to build one for yourself somewhere in his alley, and hospitality is the art of keeping you at the greatest distance. There is as much secrecy about the cooking as if he had a design to poison you. I am aware that I have been on many a man's premises, and might have been legally ordered off, but I am not aware that I have been in many men's houses. I might visit in my old clothes a king and queen who lived simply in such a house as I have described, if I were going their way; but backing out of a modern palace will be all that I shall desire to learn, if ever I am caught in one.

Dearest Fear: Creativity anI are about to go on a road trip together. I understand you'll be joining us, because you always do. I acknowledge that you believe you have an important job to do in my life, and that you take your job seriously. Apparently your job is to inducecomplete panic whenever I'm about to do anything interesting – and, may I say, you are superb at your job. So by all means, keep doing your job, if you feel you must. But I will also be doing my job on this road trip, which is to work hard and stay focused. And Creativity will be doing its job, which is to remain stimulating and inspiring. There's plenty of room in this vehicle for all of us, so make yourself at home, but understand this: Creativity and I are the only two who will be making any decisions along this way. I recognize and respect that you are part of this family, and so I will never exclude you from activities, but still – your suggestions will never be followed. You're allowed to have a seat, and you're allowed to have a voice, but you're not allowed to have a vote. You're not allowed to touch the road maps; you're not allowed to fiddle with temperature. Dude, you're not even allowed to touch the radio. But above all else, my dear old familiar friend, you're absolutely forbidden to drive.

But nothing encapsulated the subordinate status of wives more obviously than the fact that their domestic labour was unpaid. ‘They are excluded from the realm of exchange and consequently have no value,’ wrote Delphy. Even outside the home, women were more likely than men to work as volunteers. This couldn’t be explained by the nature of the work they were doing. It wasn’t that cleaning, cooking, caring, or doing agricultural work were always unpaid. People could be hired to do these jobs, and these workers would expect to receive wages. It wasn’t the case, either, that wives were getting nothing in return. It’s just that what they were getting in return was so little. The wife’s job was to work, honour, and obey, Delphy concluded. What she got in return was upkeep. This situation was so obviously exploitative that ‘when a farmer couldn’t afford to hire a domestic worker he took a wife’. Delphy’s argument was that, rather than her work being worthless in monetary terms, it was a wife’s relationship to production that gave her labour so little value. It was because she was a wife doing it, in the same way that if a slave were doing it, they wouldn’t be paid either. In the family, and by extension in wider society, the product of her labour was seen to belong to her husband.

To Gobineau, as he stated in his dedication of the work to the King of Hanover, the key to history and civilization was race. “The racial question dominates all the other problems of history… the inequality of races suffices to explain the whole unfolding of the destiny of peoples.” There were three principal races, white, yellow and black, and the white was the superior. “History,” he contended, “shows that all civilization flows from the white race, that no civilization can exist without the co-operation of this race.” The jewel of the white race was the Aryan, “this illustrious human family, the noblest among the white race,” whose origins he traced back to Central Asia. Unfortunately, Gobineau says, the contemporary Aryan suffered from intermixture with inferior races, as one could see in the southern Europe of his time. However, in the northwest, above a line running roughly along the Seine and east to Switzerland, the Aryans, though far from simon-pure, still survived as a superior race. This took in some of the French, all of the English and the Irish, the people of the Low Countries and the Rhine and Hanover, and the Scandinavians. Gobineau seemingly excluded the bulk of the Germans, who lived to the east and southeast of his line—a fact which the Nazis glossed over when they embraced his teachings.

The most important way to gain a hearing from postmodern people, confront nominal Christians, wake up “sleepy” Christians, and even delight committed Christians — all at the same time — is to preach the gospel as a third way to approach God, distinct from both irreligion and religion. Why? First, many professed Christians are only nominal believers; they are pure “elder brothers” (see Luke 15:11 – 32), and often making this distinction can help to convert them. Second, many genuine Christians are elder-brotherish — angry, mechanical, superior, insecure — and making this distinction may be the only way to reach them. Third, most postmodern people have been raised in or near churches that are heavily “religious.” They have observed how religious people tend to bolster their own sense of worth by convincing themselves they are better than other people, which leads them to exclude and condemn others. Most contemporary nonbelievers have rejected these poisonous fruits of religion, but when they did so, they thought they had rejected Christianity. If they hear you calling them to follow Christ, even if you use biblical language such as “receive Christ and you will be adopted into his family” (see John 1:12–13), they will automatically believe you are calling them into the “elder brother,” moralistic, religious approach to God. Unless you are constantly and clearly showing them that they have misunderstood the gospel and that you are talking about something else besides religion, they won’t be listening for the true gospel.

This and Rothbard’s own life-long cultural conservatism notwithstanding, however, from its beginnings in the late 1960s and the founding of a libertarian party in 1971, the libertarian movement had great appeal to many of the counter-cultural left that had then grown up in the U.S. in opposition to the war in Vietnam. Did not the illegitimacy of the state and the non-aggression axiom imply that everyone was at liberty to choose his very own non-aggressive lifestyle, no matter what it was? Much of Rothbard’s later writings, with their increased emphasis on cultural matters, were designed to correct this development and to explain the error in the idea of a leftist multi-counter-cultural libertarianism, of libertarianism as a variant of libertinism. It was false—empirically as well as normatively—that libertarianism could or should be combined with egalitarian multiculturalism. Both were in fact sociologically incompatible, and libertarianism could and should be combined exclusively with traditional Western bourgeois culture; that is, the old-fashioned ideal of a family-based and hierarchically structured society of voluntarily acknowledged rank orders of social authority. Empirically, Rothbard did not tire to explain, the left-libertarians failed to recognize that the restoration of private-property rights and laissez-faire economics implied a sharp and drastic increase in social “discrimination.” Private property means the right to exclude. The modern social-democratic welfare state has increasingly stripped private-property owners of their right to exclude. In distinct contrast, a libertarian society where the right to exclude was fully restored to owners of private property would be profoundly unegalitarian. To be sure, private property also implies the owner’s right to include and to open and facilitate access to one’s property, and every private-property owner also faces an economic incentive of including (rather than excluding) so long as he expects this to increase the value of his property.

The US traded its manufacturing sector’s health for its entertainment industry, hoping that Police Academy sequels could take the place of the rustbelt. The US bet wrong. But like a losing gambler who keeps on doubling down, the US doesn’t know when to quit. It keeps meeting with its entertainment giants, asking how US foreign and domestic policy can preserve its business-model. Criminalize 70 million American file-sharers? Check. Turn the world’s copyright laws upside down? Check. Cream the IT industry by criminalizing attempted infringement? Check. It’ll never work. It can never work. There will always be an entertainment industry, but not one based on excluding access to published digital works. Once it’s in the world, it’ll be copied. This is why I give away digital copies of my books and make money on the printed editions: I’m not going to stop people from copying the electronic editions, so I might as well treat them as an enticement to buy the printed objects. But there is an information economy. You don’t even need a computer to participate. My barber, an avowed technophobe who rebuilds antique motorcycles and doesn’t own a PC, benefited from the information economy when I found him by googling for barbershops in my neighborhood. Teachers benefit from the information economy when they share lesson plans with their colleagues around the world by email. Doctors benefit from the information economy when they move their patient files to efficient digital formats. Insurance companies benefit from the information economy through better access to fresh data used in the preparation of actuarial tables. Marinas benefit from the information economy when office-slaves look up the weekend’s weather online and decide to skip out on Friday for a weekend’s sailing. Families of migrant workers benefit from the information economy when their sons and daughters wire cash home from a convenience store Western Union terminal. This stuff generates wealth for those who practice it. It enriches the country and improves our lives. And it can peacefully co-exist with movies, music and microcode, but not if Hollywood gets to call the shots. Where IT managers are expected to police their networks and systems for unauthorized copying – no matter what that does to productivity – they cannot co-exist. Where our operating systems are rendered inoperable by “copy protection,” they cannot co-exist. Where our educational institutions are turned into conscript enforcers for the record industry, they cannot co-exist. The information economy is all around us. The countries that embrace it will emerge as global economic superpowers. The countries that stubbornly hold to the simplistic idea that the information economy is about selling information will end up at the bottom of the pile. What country do you want to live in?

The traditional hospital practice of excluding parents ignored the importance of attachment relationships as regulators of the child’s emotions, behaviour and physiology. The child’s biological status would be vastly different under the circumstances of parental presence or absence. Her neurochemical output, the electrical activity in her brain’s emotional centres, her heart rate, blood pressure and the serum levels of the various hormones related to stress would all vary significantly. Life is possible only within certain well-defined limits, internal or external. We can no more survive, say, high sugar levels in our bloodstream than we can withstand high levels of radiation emanating from a nuclear explosion. The role of self-regulation, whether emotional or physical, may be likened to that of a thermostat ensuring that the temperature in a home remains constant despite the extremes of weather conditions outside. When the environment becomes too cold, the heating system is switched on. If the air becomes overheated, the air conditioner begins to work. In the animal kingdom, self-regulation is illustrated by the capacity of the warm-blooded creature to exist in a broad range of environments. It can survive more extreme variations of hot and cold without either chilling or overheating than can a coldblooded species. The latter is restricted to a much narrower range of habitats because it does not have the capacity to self-regulate the internal environment. Children and infant animals have virtually no capacity for biological self-regulation; their internal biological states—heart rates, hormone levels, nervous system activity — depend completely on their relationships with caregiving grown-ups. Emotions such as love, fear or anger serve the needs of protecting the self while maintaining essential relationships with parents and other caregivers. Psychological stress is whatever threatens the young creature’s perception of a safe relationship with the adults, because any disruption in the relationship will cause turbulence in the internal milieu. Emotional and social relationships remain important biological influences beyond childhood. “Independent self-regulation may not exist even in adulthood,” Dr. Myron Hofer, then of the Departments of Psychiatry and Neuroscience at Albert Einstein College of Medicine in New York, wrote in 1984. “Social interactions may continue to play an important role in the everyday regulation of internal biologic systems throughout life.” Our biological response to environmental challenge is profoundly influenced by the context and by the set of relationships that connect us with other human beings. As one prominent researcher has expressed it most aptly, “Adaptation does not occur wholly within the individual.” Human beings as a species did not evolve as solitary creatures but as social animals whose survival was contingent on powerful emotional connections with family and tribe. Social and emotional connections are an integral part of our neurological and chemical makeup. We all know this from the daily experience of dramatic physiological shifts in our bodies as we interact with others. “You’ve burnt the toast again,” evokes markedly different bodily responses from us, depending on whether it is shouted in anger or said with a smile. When one considers our evolutionary history and the scientific evidence at hand, it is absurd even to imagine that health and disease could ever be understood in isolation from our psychoemotional networks. “The basic premise is that, like other social animals, human physiologic homeostasis and ultimate health status are influenced not only by the physical environment but also by the social environment.” From such a biopsychosocial perspective, individual biology, psychological functioning and interpersonal and social relationships work together, each influencing the other.

New Deal legislation undoubtedly saved thousands of lives and prevented destitution for millions. New labor laws led to a flourishing of unions and built a strong white middle class. The Social Security Act of 1935 established the principle of cash payments in cases of unemployment, old age, or loss of a family breadwinner, and it did so as a matter of right, not on the basis of individual moral character. But the New Deal also created racial, gender, and class divisions that continue to produce inequities in our society today. Roosevelt’s administration capitulated to white supremacy in ways that still bear bitter fruit. The Civilian Conservation Corps capped Black participation in federally supported work relief at 10 percent of available jobs, though African Americans experienced 80 percent unemployment in northern cities. The National Housing Act of 1934 redoubled the burden on Black neighborhoods by promoting residential segregation and encouraging mortgage redlining. The Wagner Act granted workers the right to organize, but allowed segregated trade unions. Most importantly, in response to threats that southern states would not support the Social Security Act, both agricultural and domestic workers were explicitly excluded from its employment protections. The “southern compromise” left the great majority of African American workers—and a not-insignificant number of poor white tenant farmers, sharecroppers, and domestics—with no minimum wage, unemployment protection, old-age insurance, or right to collective bargaining.

By [patriarchy] I mean to imply not simply the tracing of descent through the father, (...) but any kind of group organization in which males hold dominant power and determine what part females shall and shall not play, and in which capabilities assigned to women are relegated generally to the mystical and aesthetic and excluded from the practical and political realms. (...) At the core of patriarchy is the individual family unit with its division of roles, its values of (...) unpaid domestic services of the wife, obedience to authority, judgment and punishment for disobedience, Within this family children learn the characters, sexual and otherwise, that they are to assume, in their turn, as adults. (...) The sacreness of the family in the patriarchy -sacred in the sense that it is heresy to question its ultimate value- relieves the titular head of it from any real necessity to justify his behavior.

A DEFINITION OF THE AMATEUR The amateur is young and dumb. He's innocent, he's good-hearted, he's well-intentioned. The amateur is brave. He's inventive and resourceful. He's willing to take a chance. Like Luke Skywalker, the amateur harbors noble aspirations. He has dreams. He seeks liberation and enlightenment. And he's willing, he hopes, to pay the price. The amateur is not evil or crazy. He's not deluded. He's not demented. The amateur is trying to learn. The amateur is you and me. What exactly is an amateur? How does an amateur view himself and the world? What qualities characterize the amateur? THE AMATEUR IS TERRIFIED Fear is the primary color of the amateur's interior world. Fear of failure, fear of success, fear of looking foolish, fear of under-achieving and fear of over-achieving, fear of poverty, fear of loneliness, fear of death. But mostly what we all fear as amateurs is being excluded from the tribe, i.e., the gang, the posse, mother and father, family, nation, race, religion. The amateur fears that if he turns pro and lives out his calling, he will have to live up to who he really is and what he is truly capable of. The amateur is terrified that if the tribe should discover who he really is, he will be kicked out into the cold to die. THE PROFESSIONAL IS TERRIFIED, TOO The professional, by the way, is just as terrified as the amateur. In fact the professional may be more terrified because she is more acutely conscious of herself and of her interior universe. The difference — see Part Three — lies in the way the professional acts in the face of fear.

The court’s ruling established a precedent more powerful than the Lum family could have imagined. By fighting, they only made the enemy stronger. Every state in the nation now had legal grounds to exclude students of any race or nationality from its white schools.

Dearest Fear: Creativity and I are about to go on a road trip together. I understand you’ll be joining us, because you always do. I acknowledge that you believe you have an important job to do in my life, and that you take your job seriously. Apparently your job is to induce complete panic whenever I’m about to do anything interesting—and, may I say, you are superb at your job. So by all means, keep doing your job, if you feel you must. But I will also be doing my job on this road trip, which is to work hard and stay focused. And Creativity will be doing its job, which is to remain stimulating and inspiring. There’s plenty of room in this vehicle for all of us, so make yourself at home, but understand this: Creativity and I are the only ones who will be making any decisions along the way. I recognize and respect that you are part of this family, and so I will never exclude you from our activities, but still—your suggestions will never be followed. You’re allowed to have a seat, and you’re allowed to have a voice, but you are not allowed to have a vote. You’re not allowed to touch the road maps; you’re not allowed to suggest detours; you’re not allowed to fiddle with the temperature. Dude, you’re not even allowed to touch the radio. But above all else, my dear old familiar friend, you are absolutely forbidden to drive.

Yesterday I saw my new born baby masseur ( local bai which has no idea what is right or wrong) massaging my new born baby . My instincts was telling me that a harsh massage is not required ( which she was doing by providing all kinds of wrong exercises as per pediatric) but with all elders experience and this being fourth newborn child in my house I decided to observe massage, though I was feeling to ask her to stop immediately but was helpless with all elders present .Soon after the massage I said my wife we need to consult pediatric about this massage (consultation should have been done before starting massage but was helpless in front of elders decision). In consultation pediatric informed us that massage is only for bonding between masseur and baby (so it is better if Mom gives massage). If massage is not provided to babies its completely fine and if done should be done gently. After listening to this I was feeling guilty and so bad as it is my duty to protect my new born baby against any harm and I was not able to do so. My new born was shouting and crying for help while having massage came in front of my eyes and for this I am very angry with myself and my family members excluding my wife as she herself had c-section delivery and was asked by doctor to rest. Mothers as it is don't get enough time even to sleep after delivery for at least a week. Nobody wants to harm baby but before taking any action it was my family's duty to know what is right. Nobody has the right to abuse anyone specifically newborn. From this blog I want to make everyone aware that please don't rely on anyone and take actions always take expert advice (pediatric) in case of babies as there are lot of misconceptions and I request elders that its OK if you don't know what's right but please don't misguide and only when damn sure then only advice. Also confirm that with expert before implementing. I hope that I am able to help some of the newborn by not getting that so called good massage (actually a harsh massage).

Children displaced from their families, unconnected to their teachers, and not yet mature enough to relate to one another as separate beings, automatically regroup to satisfy their instinctive drive for attachment. The culture of the group is either invented or borrowed from the peer culture at large. It does not take children very long to know what tribe they belong to, what the rules are, whom they can talk to, and whom they must keep at a distance. Despite our attempts to teach our children respect for individual differences and to instill in them a sense of belonging to a cohesive civilization, we are fragmenting at an alarming rate into tribal chaos. Our very own children are leading the way. The time we as parents and educators spend trying to teach our children social tolerance, acceptance, and etiquette would be much better invested in cultivating a connection with them. Children nurtured in traditional hierarchies of attachment are not nearly as susceptible to the spontaneous forces of tribalization. The social values we wish to inculcate can be transmitted only across existing lines of attachment. The culture created by peer orientation does not mix well with other cultures. Because peer orientation exists unto itself, so does the culture it creates. It operates much more like a cult than a culture. Immature beings who embrace the culture generated by peer orientation become cut off from people of other cultures. Peer-oriented youth actually glory in excluding traditional values and historical connections. People from differing cultures that have been transmitted vertically retain the capacity to relate to one another respectfully, even if in practice that capacity is often overwhelmed by the historical or political conflicts in which human beings become caught up. Beneath the particular cultural expressions they can mutually recognize the universality of human values and cherish the richness of diversity. Peer-oriented kids are, however, inclined to hang out with one another exclusively. They set themselves apart from those not like them. As our peer-oriented children reach adolescence, many parents find themselves feeling as if their very own children are barely recognizable with their tribal music, clothing, language, rituals, and body decorations. “Tattooing and piercing, once shocking, are now merely generational signposts in a culture that constantly redraws the line between acceptable and disallowed behavior,” a Canadian journalist pointed out in 2003. Many of our children are growing up bereft of the universal culture that produced the timeless creations of humankind: The Bhagavad Gita; the writings of Rumi and Dante, Shakespeare and Cervantes and Faulkner, or of the best and most innovative of living authors; the music of Beethoven and Mahler; or even the great translations of the Bible. They know only what is current and popular, appreciate only what they can share with their peers. True universality in the positive sense of mutual respect, curiosity, and shared human values does not require a globalized culture created by peer-orientation. It requires psychological maturity — a maturity that cannot result from didactic education, only from healthy development. Only adults can help children grow up in this way. And only in healthy relationships with adult mentors — parents, teachers, elders, artistic, musical and intellectual creators — can children receive their birthright, the universal and age-honored cultural legacy of humankind. Only in such relationships can they fully develop their own capacities for free and individual and fresh cultural expression.

Those who are without children, and without even the hope of having any, feel all too keenly what it is to be excluded from this great universe of human meaning. They feel themselves as outsiders to society and even to humanity, standing in the cold, condemned for ever to experience the warmth and fulfilment of family life at best through stolen moments with other people’s children, if at all. It may be that they rarely come nearer the real thing than seeing the idealised families of the TV commercials and sitcoms: their pain will be all the greater because they cannot see that real parenthood often has its agonies and disappointments too. The fact that their view of what they are missing may be unrealistic is neither here nor there. It is their feelings that concern us for the moment, their pain at being left out, sidelined, on the margins of life.

The story of Achan makes many people shudder with fear. Achan was the man who, by sinning against the Lord, caused the Israelites to lose in battle. When Achan’s sin was exposed, he and his entire family were killed. There is a concept in our day that if we accept Christ, then Christ is with us no matter what choices we make. This is not true. Christ is with us as long as we stay with him, but when we begin to go our own way in contrast to Christ’s way, then the presence of Jesus will depart from our life. God cannot save us if we keep our back toward him. This understanding is not simply an Old Testament principle, but an eternal truth. John the beloved said, “If we claim to have fellowship with him yet walk in the darkness, we lie and do not live by the truth” (1 John 1:6). The Last Day will be a day of exclusion as much as one of inclusion. There will be a door, and all who do not pass through that door will be excluded eternally. Perhaps some question then whether God is merciful. The last word in human experience is not going to be mercy, but righteousness and holiness. Mercy leads to righteousness. It is given in this life so we can come to know the holiness and the goodness of God. If we refuse his mercy, then we are left with only his holiness. Nothing will enter God’s ultimate kingdom that is unclean or impure or deceitful. Note those tragic words that help close the Scriptures, “Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood” (Rev. 22:15). In truth, God never sends anyone to hell; we make the choice to turn toward him or away from him. Which way are you turned?

So by all means, keep doing your job, if you feel you must. But I will also be doing my job on this road trip, which is to work hard and stay focused. And Creativity will be doing its job, which is to remain stimulating and inspiring. There’s plenty of room in this vehicle for all of us, so make yourself at home, but understand this: Creativity and I are the only ones who will be making any decisions along the way. I recognize and respect that you are part of this family, and so I will never exclude you from our activities, but still—your suggestions will never be followed. You’re allowed to have a seat, and you’re allowed to have a voice, but you are not allowed to have a vote. You’re not allowed to touch the road maps; you’re not allowed to suggest detours; you’re not allowed to fiddle with the temperature. Dude, you’re not even allowed to touch the radio. But above all else, my dear old familiar friend, you are absolutely forbidden to drive.

If no demand is put on you, then you are in a sense excluded.’ ‘From what?’ ‘Life itself. To be demanded of gives us dignity [...] If someone expects, demands something of you, it means he takes you seriously.’ [...] The Rabbi found that he had the stale taste of anger in his mouth. ‘Don’t you see?’ he asked, knowing that he was failing to make sense of any kind to Dave, ‘that the demand is that you take part in the huge cosmic struggle that is going on? Apathy is the gravest of sins.’ He turned from Dave to the fair little boy he had come to love. ‘Even the tiniest creature can shake the universe…

Fortunately, I have neither coronavirus nor asthma and lung photos are Ok. Today my family doctor again checked but didn't see the medical issue, whereas a few days ago, night doctors sent an emergency ambulance for a checkup but also found nothing. I do not trust the doctors since they made a grave mistake and failed to diagnose metastatic prostate cancer early, and now I am suffering from it. I am taking four Xtandi tablets of 40 mg per day. As a result, I have short breathing and difficulty breathing; I called several times the hospital assistant of the oncologist, who didn't take it seriously while I searched Google for the reasons and truth; I found the Xtandi link with its side effects that states the breathing difficulties and to contact doctors; it creates anxiety, indeed. Whatever any suggestions in this regard: Additional input; however, as a history of black magic by Qadiyyanis followers of fake Jesus that Europe is still unaware of their deeds; I don't exclude the new attacks by them; it is my belief they will face consequences of their crimes accordingly the worldly law and penalty of the Divine.

The Revolution wants the destruction of the social kingdom of Jesus Christ, it wants to erase every last trace of it. The Revolution, that is the totally de-Christianised society, that is Christ pushed away to the corner of the individual conscience. One wants to banish Christ from the public and social sphere; banished from the State, which refuses to seek in His authority any more the affirmation of its own; banished from the laws, of which His law is no longer the sovereign rule; banished from the family, which is excluded from His blessing; banished from the school, where His teaching no longer constitutes the soul of education; banished from science, where He obtains as His only honour only a kind of neutrality that is just as offensive as contradiction; banished from everywhere, except perhaps from that little corner of the soul where one still grants Him a remnant of rule.

I still feel that like every family, our family should be given the same consideration when dealing with personal issues and trauma. There’s not a person alive who wants their struggles to be reported in the news, followed up with commentary and judgments from their own family. It’s unfair to assume that Britney’s fame excludes her from her right to privacy or that of her family. But privacy hasn’t been afforded to any of us, and my parents’ determination to keep Britney free from embarrassment and public humiliation may have come at a high cost that wasn’t in her best interest.

For those who lack the classical education of New York’s early butchers and bakers, Xanthippe was Socrates’ wife, and has gone down in history as an atrocious nag. Socrates’ equanimity in enduring (ignoring) her is regularly held out as a proof of his nobility of character. Graves begins by pointing out: why is it that for two thousand years, no one seems to have asked what it might have actually been like to be married to Socrates? Imagine you were saddled with a husband who did next to nothing to support a family, spent all his time trying to prove everyone he met was wrong about everything, and felt true love was only possible between men and underage boys? You wouldn’t express some opinions about this? Socrates has been held out ever since as the paragon of a certain unrelenting notions of pure consistency, an unflinching determination to follow arguments to their logical conclusions, which is surely useful in its way--but he was not a very reasonable person, and those who celebrate him have ended up producing a "mechanized, insensate, inhumane, abstract rationality" that has done the world enormous harm. Graves writes that as a poet, he feels no choice but to identify himself more with those frozen out of the "rational" space of Greek city, starting with women like Xanthippe, for whom reasonableness doesn’t exclude logic (no one is actually *against* logic) but combines it with a sense of humor, practicality, and simple human decency. With that in mind, it only makes sense that so much of the initiative for creating new forms of democratic process--like consensus--has emerged from the tradition of feminism, which means (among other things) the intellectual tradition of those who have, historically, tended not to be vested with the power of command. Consensus is an attempt to create a politics founded on the principle of reasonableness--one that, as feminist philosopher Deborah Heikes has pointed out, requires not only logical consistency, but "a measure of good judgment, self-criticism, a capacity for social interaction, and a willingness to give and consider reasons." Genuine deliberation, in short. As a facilitation trainer would likely put it, it requires the ability to listen well enough to understand perspectives that are fundamentally different from one’s own, and then try to find pragmatic common ground without attempting to convert one’s interlocutors completely to one’s won perspective. It means viewing democracy as common problem solving among those who respect the fact they will always have, like all humans, somewhat incommensurable points of view. (p. 201-203)

I would like to think that objectivity maximizes fitness, but life in human groups demands patriotic loyalty to the in-group. Objective individuals are devalued and rejected. For sport fan groups this is not much of a problem, except for the unwary individual who suggests that the home team just isn’t any good. However, groups advancing neuroscience, psychoanalysis, behavior therapy, family therapy, and, yes, evolutionary psychiatry also tend to insist on loyalty to the core schema. Ideas and facts that don’t fit are ignored, opposed, and even repressed. Individuals who are excessively objective or sympathetic to other views are excluded. The tendency is deep and probably useful for our genes, but it can be poison for those searching for truth in the connections among different fields.

ones who will be making any decisions along the way. I recognize and respect that you are part of this family, and so I will never exclude you from our activities, but still—your suggestions will never be followed. You’re allowed to have a seat, and you’re allowed to have a voice, but you are not allowed to have a vote. You’re not allowed to touch the road maps; you’re not allowed to suggest detours; you’re not allowed to fiddle with the temperature. Dude, you’re not even allowed to touch the radio. But above all else, my dear old familiar friend, you are absolutely forbidden to drive.

violations of regression assumptions, and strategies for examining and remedying such assumptions. Then we extend the preceding discussion and will be able to conclude whether the above results are valid. Again, this model is not the only model that can be constructed but rather is one among a family of plausible models. Indeed, from a theoretical perspective, other variables might have been included, too. From an empirical perspective, perhaps other variables might explain more variance. Model specification is a judicious effort, requiring a balance between theoretical and statistical integrity. Statistical software programs can also automatically select independent variables based on their statistical significance, hence, adding to R-square.2 However, models with high R-square values are not necessarily better; theoretical reasons must exist for selecting independent variables, explaining why and how they might be related to the dependent variable. Knowing which variables are related empirically to the dependent variable can help narrow the selection, but such knowledge should not wholly determine it. We now turn to a discussion of the other statistics shown in Table 15.1. Getting Started Find examples of multiple regression in the research literature. Figure 15.1 Dependent Variable: Productivity FURTHER STATISTICS Goodness of Fit for Multiple Regression The model R-square in Table 15.1 is greatly increased over that shown in Table 14.1: R-square has gone from 0.074 in the simple regression model to 0.274. However, R-square has the undesirable mathematical property of increasing with the number of independent variables in the model. R-square increases regardless of whether an additional independent variable adds further explanation of the dependent variable. The adjusted R-square (or ) controls for the number of independent variables. is always equal to or less than R2. The above increase in explanation of the dependent variable is due to variables identified as statistically significant in Table 15.1. Key Point R-square is the variation in the dependent variable that is explained by all the independent variables. Adjusted R-square is often used to evaluate model explanation (or fit). Analogous with simple regression, values of below 0.20 are considered to suggest weak model fit, those between 0.20 and 0.40 indicate moderate fit, those above 0.40 indicate strong fit, and those above 0.65 indicate very strong model fit. Analysts should remember that choices of model specification are driven foremost by theory, not statistical model fit; strong model fit is desirable only when the variables, and their relationships, are meaningful in some real-life sense. Adjusted R-square can assist in the variable selection process. Low values of adjusted R-square prompt analysts to ask whether they inadvertently excluded important variables from their models; if included, these variables might affect the statistical significance of those already in a model.3 Adjusted R-square also helps analysts to choose among alternative variable specifications (for example, different measures of student isolation), when such choices are no longer meaningfully informed by theory. Empirical issues of model fit then usefully guide the selection process further. Researchers typically report adjusted R-square with their

this picture of future judgment according to works is actually the basis of Paul’s theology of justification by faith.4 The point of justification by faith isn’t that God suddenly ceases to care about good behavior or morality. Justification by faith cannot be collapsed, as so many in the last two centuries tried to do, either into a generalized liberal view of a laissez-faire morality or into the romantic view that what we do outwardly doesn’t matter at all since the only thing that matters is what we’re like inwardly. (Those who overanxiously defend a doctrine from which all mention of works has been rigorously excluded should consider with whom they are colluding at this point!) No: justification by faith is what happens in the present time, anticipating the verdict of the future day when God judges the world. It is God’s advance declaration that when someone believes the gospel, that person is already a member of his family no matter who their parents were, that their sins are forgiven because of Jesus’s death, and that on the future day, as Paul says, “there is now no condemnation” (Romans 8:1).

Rather than a state of equal brotherhood and sisterhood, Kim had introduced an elaborate social order in which the eleven million ordinary North Korean citizens were classified according to their perceived political reliability. The songbun system, as it was known, ruthlessly reorganized the entire social system of North Korea into a communistic pseudofeudal system, with every individual put through eight separate background checks, their family history taken into account as far back as their grandparents and second cousins. Your final rating, or songbun, put you in one of fifty-one grades, divided into three broad categories, from top to bottom: the core class, the wavering class, and the hostile class. The hostile class included vast swathes of society, from the politically suspect (“people from families of wealthy farmers, merchants, industrialists, landowners; pro-Japan and pro-U.S. people; reactionary bureaucrats; defectors from the South; Buddhists, Catholics, expelled public officials”) to kiaesaeng (the Korean equivalent of geishas) and mudang (rural shamans). Although North Koreans weren’t informed of their new classification, it quickly became clear to most people what class they had been assigned. North Koreans of the hostile class were banned from living in Pyongyang or in the most fertile areas of the countryside, and they were excluded from any good jobs. There was virtually no upward mobility—once hostile, forever hostile—but plenty downward. If you were found to be doing anything that was illegal or frowned upon by the regime, you and your family’s songbun would suffer. Personal files were kept locked away in local offices, and were backed up in the offices of the Ministry for the Protection of State Security and in a blast-resistant vault in the mountains of Yanggang province. There was no way to tamper with your status, and no way to escape it. The most cunning part of it all was that Kim Il-Sung came up with a way for his subjects to enforce their own oppression by organizing the people into inminban (“people’s groups”), cooperatives of twenty or so families per neighborhood whose duty it was to keep tabs on one another and to inform on any potentially criminal or subversive behavior. These were complemented by kyuch’aldae, mobile police units on constant lookout for infringers, who had the authority to burst into your home or office at any time of day or night. Offenses included using more than your allocated quota of electricity, wearing blue jeans, wearing clothes bearing Roman writing (a “capitalist indulgence”) and allowing your hair to grow longer than the authorized length. Worse still, Kim decreed that any one person’s guilt also made that person’s family, three generations of it, guilty of the same crime. Opposing the regime meant risking your grandparents, your wife, your children—no matter how young—being imprisoned and tortured with you. Historically, Koreans had been subject to a caste system similar to India’s and equally as rigid. In the early years of the DPRK, the North Korean people felt this was just a modernized revitalization of that traditional social structure. By the time they realized something was awfully wrong, that a pyramid had been built, and that at the top of it, on the very narrow peak, sat Kim Il-Sung, alone, perched on the people’s broken backs, on their murdered families and friends, on their destroyed lives—by the time they paused and dared to contemplate that their liberator, their savior, was betraying them—in fact, had always betrayed them—it was already much, much too late.

Jesus, the gospel should be all the motivation I need for living as a compassionate, kind, humble, gentle, and patient man—especially when I consider this is how you relate to me 24/7, in full view of my ill-deserving ways. I’ll never experience you as insensitive, unkind, proud, harsh, or impatient. Indeed, through the gospel, I’ve become a member of God’s chosen, holy, dearly loved people. Yet it does take more: sometimes it takes pain. Today is just such a day. As I pray, I’m hurting big-time. Today it will be easier for me to clothe myself with compassion than with cotton. Yesterday afternoon I forgot that exercising at the gym doesn’t qualify me to be a refrigerator mover. But as I hurt, I’m moved to pray today for chronic sufferers—those who cry, “How long, O Lord?” for better reasons and with more tears than I have. Jesus, I pray for people with unrelenting pain in their bodies—those who no longer get any relief from physical therapy or medication. I pray for people with emotional and mental diseases, who live in the cruel world of delusional thinking and sabotaging emotions. I pray for their families and caregivers. I pray for the unconscionable number of children in the world who are suffering from hunger and malnutrition and for their parents who feel both shame and helplessness. Lord, these and many more stories of great suffering I bring before you. I also pray for the worst chronic suffering of all: for those who are “separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world” (Eph. 2:12 NIV). Come, Holy Spirit, come, and apply the saving benefits of Jesus to the religious and the nonreligious alike—to those who may be in the church or in the culture but who are not in Christ. Jesus, I anticipate getting over this back pain pretty soon, but I don’t want to get over compassionate praying and compassionate living. I pray in your kind and caring name. Amen.

Modern economics, by which I mean the style of economics taught and practised in today's leading universities, likes to start the enquiries from the ground up: from individuals, through the household, village, district, state, country, to the whole world. In various degrees, the millions of individual decisions shape the eventualities people face; as both theory, common sense, and evidence tell us that there are enormous numbers of consequences of what we all do. Some of these consequences have been intended, but many are unintended. There is, however, a feedback, in that those consequences in turn go to shape what people subsequently can do and choose to do. When Becky's family drive their cars or use electricity, or when Desta's family create compost or burn wood for cooking, they add to global carbon emissions. Their contributions are no doubt negligible, but the millions of such tiny contributions sum to a sizeable amount, having consequences that people everywhere are likely to experience in different ways. It can be that the feedbacks are positive, so that the whole contribution is greater than the sum of the parts. Strikingly, unintended consequences can include emergent features, such as market prices, at which the demand for goods more or less equals their supply. Earlier, I gave a description of Becky's and Desta's lives. Understanding their lives involves a lot more; it requires analysis, which usually calls for further description. To conduct an analysis, we need first of all to identify the material prospects the girls' households face - now and in the future, under uncertain contingencies. Second, we need to uncover the character of their choices and the pathways by which the choices made by millions of households like Becky's and Desta's go to produce the prospects they all face. Third, and relatedly, we need to uncover the pathways by which the families came to inherit their current circumstances. These amount to a tall, even forbidding, order. Moreover, there is a thought that can haunt us: since everything probably affects everything else, how can we ever make sense of the social world? If we are weighed down by that worry, though, we won't ever make progress. Every discipline that I am familiar with draws caricatures of the world in order to make sense of it. The modern economist does this by building models, which are deliberately stripped down representations of the phenomena out there. When I say 'stripped down', I really mean stripped down. It isn't uncommon among us economists to focus on one or two causal factors, exclude everything else, hoping that this will enable us to understand how just those aspects of reality work and interact. The economist John Maynard Keynes described our subject thus: 'Economics is a science of thinking in terms of models joined to the art of choosing models which are relevant to the contemporary world.

There were other important reasons for the growth of American individualism at the expense of community in the second half of the twentieth century besides the nature of capitalism. The first arose as an unintended consequence of a number of liberal reforms of the 1960s and 1970s. Slum clearance uprooted and destroyed many of the social networks that existed in poor neighborhoods, replacing them with an anonymous and increasingly dangerous existence in high-rise public housing units. “Good government” drives eliminated the political machines that at one time governed most large American cities. The old, ethnically based machines were often highly corrupt, but they served as a source of local empowerment and community for their clients. In subsequent years, the most important political action would take place not in the local community but at higher and higher levels of state and federal government. A second factor had to do with the expansion of the welfare state from the New Deal on, which tended to make federal, state, and local governments responsible for many social welfare functions that had previously been under the purview of civil society. The original argument for the expansion of state responsibilities to include social security, welfare, unemployment insurance, training, and the like was that the organic communities of preindustrial society that had previously provided these services were no longer capable of doing so as a result of industrialization, urbanization, decline of extended families, and related phenomena. But it proved to be the case that the growth of the welfare state accelerated the decline of those very communal institutions that it was designed to supplement. Welfare dependency in the United States is only the most prominent example: Aid to Familles with Dependent Children, the depression-era legislation that was designed to help widows and single mothers over the transition as they reestablished their lives and families, became the mechanism that permitted entire inner-city populations to raise children without the benefit of fathers. The rise of the welfare state cannot be more than a partial explanation for the decline of community, however. Many European societies have much more extensive welfare states than the United States; while nuclear families have broken down there as well, there is a much lower level of extreme social pathology. A more serious threat to community has come, it would seem, from the vast expansion in the number and scope of rights to which Americans believe they are entitled, and the “rights culture” this produces. Rights-based individualism is deeply embedded in American political theory and constitutional law. One might argue, in fact, that the fundamental tendency of American institutions is to promote an ever-increasing degree of individualism. We have seen repeatedly that communities tend to be intolerant of outsiders in proportion to their internal cohesiveness, because the very strength of the principles that bind members together exclude those that do not share them. Many of the strong communal structures in the United States at midcentury discriminated in a variety of ways: country clubs that served as networking sites for business executives did not allow Jews, blacks, or women to join; church-run schools that taught strong moral values did not permit children of other denominations to enroll; charitable organizations provided services for only certain groups of people and tried to impose intrusive rules of behavior on their clients. The exclusiveness of these communities conflicted with the principle of equal rights, and the state increasingly took the side of those excluded against these communal organizations.

Each holy woman in this book made specific decisions based on her individual feelings, but her decisions represent universal impulses. In this sense, her private life translated into political and cultural statements. Whatever form it took, her mission was to end separation and restore connection. She opened her arms and brought others into the experience of love and belonging. Her actions sent the message that no person is excluded from the human family and the love of God.

Many of our leaders are themselves addicted to the Euro-U.S. Westphalian model. They desperately attempt to fabricate simplistic myths – peopled by royal families, military triumphs, heroes, Canadian values or Quebec values – that turn out to be lifted directly from Britain or France or the United States. You might say these are simple, old-fashioned concepts of patriotism. But in this case old-fashioned refers to a model that has never worked here, a model that leads to the kind of patriotic misery experienced in Europe and the United States when races are ranked, languages forbidden, cultures excluded, one religion set in place as the official faith, or all religions marginalized so that the state’s monolithic mythology can become the state religion. This is disingenuously called a secular state. And all of this is done in the name of a safe, aggressively simplified and centralized mythology. But if that is so, you ask, what

another good neighbour they depended on. Emily felt as though Rita were her confidante, her best friend. More than that even, the older sister she had never had. Only a few years older than Emily, but already with a family of her own. Emily’s mother opened her eyes and smiled at Alfred. Emily felt a twinge of jealousy. Her ma and Alfred loved each other so much that Emily often felt excluded by their private exchanges. She dropped back to her knees by the side of the sofa. ‘Mam, are you all right?’ She was vying for her mother’s attention, dragging her away from Alfred and feeling guilty for it. ‘Oh, there you are, queen,’ her mother whispered, with a hint of surprise. ‘I must have known you were home. I’m glad I woke up. Could you just grab the coupons, love, and go down to the shop for me before the kids come home?’ ‘The kids are already home, love. They’ve gone straight to Rita’s,’ Alfred said, smiling at his wife. Rita’s little sons and their own were inseparable. ‘They’ll be back soon, queen. She took them straight from school.’ ‘It’s like we have four little boys, or none at all,’ Emily said, extracting the ration books from the drawer in the wooden kitchen table. ‘One day we’ll find out which ones are ours,

As Korea has been a society in which women were mostly excluded from public life until the most recent generation of adults, church gave them a sense of involvement in something wider than the bounds of the family home.

I was not always a believer in reparations. I’d read TransAfrica founder Randall Robinson’s work on the subject in the late ’90s, which convinced me that the negative conditions of black people were tied to the fact of slavery and that recompense for that crime made sense in the broadest way. But like most people who agreed with the idea in principle, I thought it was a wildly impractical solution. Some years later I read Crabgrass Frontier, Kenneth Jackson’s history of the suburbs and the cities they ringed. I remembered the bracing section on how black families had been cut out of the FHA loan program and thus excluded from much of the suburban housing development in the postwar years. Jackson argued that there was a link between the impoverished cities where black people lived and the relatively affluent suburbs where they did not, and the link was neither mystical nor natural but was the knowable actions of our government. I knew that housing was a great source of the wealth for American families. So was the gap in wealth between black and white families tied to this government action?

It was George, sounding the wasteland for an echo from the missing members of his family. But for me it was a voice which spoke of the lost world which once was ours before we chose the alien role; a world which I had glimpsed and almost entered … only to be excluded, at the end, by my own self.

Phosphatidylserine. This is essential for nerve cell membranes, and also supports cognition, including the formation of short-term memory, the consolidation of long-term memory, the ability to create new memories, and the ability to retrieve memories.[57] Supplementation with phosphatidylserine has been shown to lower cortisol levels by normalizing stress-induced dysregulation of the hypothalamus-pituitary-adrenal axis.[58] Suggested Dosage: 100 to 500g taken before each high cortisol episode Ashwagandha. This is also known as Withania somnifera, and it is an adaptogenic herb. It supports both the HPA and hypothalamic-pituitary-thyroid (HPT) axes. Thus, it can help people who have HPA axis dysregulation because of chronic stress, and by supporting the HPT axis it can also benefit thyroid function. As I mentioned in Chapter 27, ashwagandha is part of the nightshade (Solanaceae) family, and nightshades are excluded from an autoimmune Paleo diet. Ashwagandha can help with sleep issues by lowering cortisol levels, although one study showed that this herb might help with insomnia by increasing levels of the neurotransmitter GABA.[59] Suggested Dosage: 250 to 500mg taken before each high cortisol episode

When we finally get a full accounting, we will learn how much he benefited from forcing taxpayers to spend for his hotel rooms, golf cart rentals, meals, and other expenses at his properties. The bill, excluding necessary security costs, will run into many millions of dollars.

Coulanges says that little is known about the change from primogeniture to equal property division among the brothers, assuming it took place gradually, but it is clear that the first fissure in the structure of the family empowered the highest of the lower classes, those brothers who would otherwise be excluded from inheritance. (In Rome, it seems the elevation of the younger brothers may have been through an alliance with the fathers).

History determines your hiring policy. Why are tech companies being lectured by media corporations on “diversity”? Is it because those media corporations that are 20-30 points whiter than tech companies actually deeply care about this? Or is it because after the 2009-era collapse of print media revenue, media corporations struggled for a business model, found that certain words drove traffic, and then doubled down on that - boosting their stock price and bashing their competitors in the process?13 After all, if you know a bit more history, you’ll know that the New York Times Company (which originates so many of these jeremiads) is an organization where the controlling Ochs-Sulzberger family literally profited from slavery, blocked women from being publishers, excluded gays from the newsroom

boarded a ship, sailing steerage, to Scotland, to study at Anderson College of Medicine in Glasgow. Raymond followed him a year later. Many American Jews, excluded from universities in their own country, were pursuing their medical education abroad. But there was a perverse irony in the notion that the Sackler family, having left Europe just a few decades earlier in search of opportunity in the United States, would be forced, within one generation, to return to Europe in search of equal access to education. Raymond and Mortimer’s sojourn in Scotland, Marietta would come to understand, had been financed by their older brother. Their lodging was cold, because there was a

Many leaders confuse self-selection (no invitation necessary) with “everyone belongs.” If someone in the history of the world can or will be excluded from your community, then there’s some difference between potential insiders and all outsiders. No matter how small the difference or how wide the welcome, the distinction (shared value) is important to identify so that future members can recognize it and understand that they belong inside. If you think of very strong communities, the kind that stand together even when facing death, the kind that spend their last resources to rescue a member in trouble or to travel great distances to support someone in need, whether monasteries, militaries, or families, these communities have a clear boundary where they know who’s in and who’s not.

Over the next few years, the number of African Americans seeking jobs and homes in and near Palo Alto grew, but no developer who depended on federal government loan insurance would sell to them, and no California state-licensed real estate agent would show them houses. But then, in 1954, one resident of a whites-only area in East Palo Alto, across a highway from the Stanford campus, sold his house to a black family. Almost immediately Floyd Lowe, president of the California Real Estate Association, set up an office in East Palo Alto to panic white families into listing their homes for sale, a practice known as blockbusting. He and other agents warned that a 'Negro invasion' was imminent and that it would result in collapsing property values. Soon, growing numbers of white owners succumbed to the scaremongering and sold at discounted prices to the agents and their speculators. The agents, including Lowe himself, then designed display ads with banner headlines-"Colored Buyers!"-which they ran in San Francisco newspapers. African Americans desperate for housing, purchased the homes at inflated prices. Within a three-month period, one agent alone sold sixty previously white-owned properties to African Americans. The California real estate commissioner refused to take any action, asserting that while regulations prohibited licensed agents from engaging in 'unethical practices,' the exploitation of racial fear was not within the real estate commission's jurisdiction. Although the local real estate board would ordinarily 'blackball' any agent who sold to a nonwhite buyer in the city's white neighborhoods (thereby denying the agent access to the multiple listing service upon which his or her business depended), once wholesale blockbusting began, the board was unconcerned, even supportive. At the time, the Federal Housing Administration and Veterans Administration not only refused to insure mortgages for African Americans in designated white neighborhoods like Ladera; they also would not insure mortgages for whites in a neighborhood where African Americans were present. So once East Palo Alto was integrated, whites wanting to move into the area could no longer obtain government-insured mortgages. State-regulated insurance companies, like the Equitable Life Insurance Company and the Prudential Life Insurance Company, also declared that their policy was not to issue mortgages to whites in integrated neighborhoods. State insurance regulators had no objection to this stance. The Bank of America and other leading California banks had similar policies, also with the consent of federal banking regulators. Within six years the population of East Palo Alto was 82 percent black. Conditions deteriorated as African Americans who had been excluded from other neighborhoods doubled up in single-family homes. Their East Palo Alto houses had been priced so much higher than similar properties for whites that the owners had difficulty making payments without additional rental income. Federal and state hosing policy had created a slum in East Palo Alto. With the increased density of the area, the school district could no longer accommodate all Palo Alto students, so in 1958 it proposed to create a second high school to accommodate teh expanding student population. The district decided to construct the new school in the heart of what had become the East Palo Alto ghetto, so black students in Palo Alto's existing integrated building would have to withdraw, creating a segregated African American school in the eastern section and a white one to the west. the board ignored pleas of African American and liberal white activists that it draw an east-west school boundary to establish two integrated secondary schools. In ways like these, federal, state, and local governments purposely created segregation in every metropolitan area of the nation.

[T]he definitional shift away from the medical/individual model makes room for new understandings of how best to solve the “problem” of disability. In the alternative perspective, which I call the political/relational model, the problem of disability no longer resides in the minds or bodies of individuals but in built environments and social patterns that exclude or stigmatize particular kinds of bodies, minds, and ways of being. For example, under the medical/individual model, wheelchair users suffer from impairments that restrict their mobility. These impairments are best addressed through medical interventions and cures; failing that, individuals must make the best of a bad situation, relying on friends and family members to negotiate inaccessible spaces for them. Under a political/relational model of disability, however, the problem of disability is located in inaccessible buildings, discriminatory attitudes, and ideological systems that attribute normalcy and deviance to particular minds and bodies. The problem of disability is solved not through medical intervention or surgical normalization but through social change and political transformation.

Further tipping the scales, the Federal Housing Administration was created to make homeownership easier for white families by guaranteeing mortgages in white neighborhoods while specifically excluding African-Americans who wished to buy homes. It did so by refusing to back mortgages in any neighborhood where black people lived, a practice known as redlining, and by encouraging or even requiring restrictive covenants that barred black citizens from buying homes in white neighborhoods.

Only in the very extreme cases of our civilization can we find anything that covers the experiences of the ancients. For the innate depravity of shame lies in the fact that spiritual life was then dependent upon a certain number and a certain sort of ideas. Good breeding was a family treasure, possibly not differing greatly to our eyes as regards the different families, but in reality distinctively marked from earliest youth, stamped by traditions, determined by environment, and consequently not easily changed. Personality was far less mobile than now, and was far less capable of recuperation. If a kinsman lost an idea, he could not make good the loss by taking up ideas from the other side; as he is bound to the family circle in which he grew up, so he is dependent upon the soulconstituents fostered in him. The traditions and reminiscences of his people, the enjoyment of ancient heirlooms and family property, the consciousness of purpose, the pride of authority and good repute in the judgement of neighbours found in his circle, make up his world, and there is no spiritual treasury outside on which he can draw for his intellectual and moral life. A man nowadays may be excluded from his family, whether this consist of father, mother, brothers and sisters, or a whole section of society; and he need not perish on that account, because no family, however large, can absorb the entire contents of a reasonably well-equipped human being's soul. He has parts of himself placed about here and there; even nature is in spiritual correspondence with him. But man as a member of a clan has a void about him; it need not mean that his kinsmen lack all wider interest, it does not mean that he is unable to feel himself as member of a larger political and religious community; but these associations are, in the first place, disproportionately weak, so that they cannot assert themselves side by side with frith, and further, they are only participated in through the medium of kinship or frith, so that they can have no independent existence of their own. A man cast off from his kin cannot appeal to nature for comfort, for its dominant attribute is hostility, save in the form where it faces him as inspired by humankind, cultivated and inhabited; and in the broad, fair fields it is only the land of his inheritance that meets him fully and entirely with friendly feelings. It will also be found that in cases where a niding is saved to the world by being received into a new circle, a family or a company of warriors, he does not then proceed by degrees from his former state over to the new; he leaps across a channel, and becomes a new man altogether.

The proper social role of the highly able Endogenous personality is not as leader. Indeed, the Endogenous personality should be excluded from leadership as he will tend to lack the desire to cooperate with or care for the feelings of others. His role should be as an intuitive/ inspired ‘adviser’ of rulers. Adviser-of-rulers is a term which should be taken to include various types of prophet, shaman, genius, wizard, hermit, and holy fool – the Socrates of the early Platonic dialogues is an historical example, as is Diogenes, the Cynic, of Sinope (c.412-323 BC), who lived in a barrel and is supposed to have snubbed Alexander the Great (without being punished), or even the Fool character in Shakespeare plays. These are extremes; but the description of Endogenous personality and of an ‘inner orientation’ also applies to most historical examples of creative genius. The Endogenous personality – therefore – does not (as most men) seek primarily for social, sexual or economic success; instead the Endogenous personality wants to live by his inner imperatives. The way it is supposed-to-work, the ‘deal’, the ‘social contract’; is that the Endogenous personality, by his non-social orientation, is working for the benefit of society as a whole; at the cost of his not competing in the usual status competitions within that society. His ‘reward’ is simply to be allowed, or – better – actively enabled, to have the minimal necessary sustenance, psychological support (principally being ‘left alone’ and not harassed or molested; but ideally sustained by his family, spouse, patron or the like) to be somehow providedwith the time and space and wherewithal to do his work and communicate the outcome. For the Endogenous personality, this is its own reward.

Not just to give in a way that is comfortable to us, but to give in a way that really costs us..many people protest that we have a primary responsibility to care for people in our own families and our own local churches..the fellowship fostered by this offering was a beautiful portrait of one part of the body of Christ saying to another, "We are with you. You are not alone in your need..Physical distance from the impoverished church should not create spiritual isolation from them..But the logic that says, "I can't do everything, so I won't do anything" is straight from the pit of hell..There ought to be things we should like to do and cannot do because our charities expenditure excludes them..Scripture calls us to serve and supplement the responsible..we need to consider how to help those in need in ways that empower them to fulfill the purpose for which God created them instead of enabling them to miss that purpose..Helping like this requires personal attention, consistent accountability, and long-term commitment..

North Koreans are prevented from accessing rights because of geopolitical dynamics in the region and the inability to make the covenants of international human rights law binding. At the precise moment when North Koreans engage individual agency, when they throw off the net of their nation, which does not protect their rights, the international community confronts its inability to do anything. Precisely at the point when North Koreans lose everything— home, networks, statehood - is when they need human rights the most. And yet it is at this moment of being and having nothing but their humanity that they cannot gain access to human rights. They move from a place where their rights were not protected to a bigger space within the “family of nations” that excludes them from basic legality and basic humanity. This is the recurring contradiction at the heart of human rights. States are the primary abusers of rights, and yet they are also tasked with being the primary protectors of human rights. Political philosopher Hannah Arendt observed this flaw in 1951. Departing from the one nation to which they belonged, refugees are cast on the shores of the global network of nation-states. In that sphere, Arendt notes, they are compelled to engage in illegality to gain legality. There are few means of achieving legality in a world that has cast you out of legality altogether. The North Korean migrant is pushed into one of two situations. Either she transforms herself into a spectacle, hyper-politicizing her actions in order to achieve recognition of her being,pressing states to recognize her. Or she lives in shadows, waiting, hoping she may one day safely access legality.

Dearest Fear: Creativity and I are about to go on a road trip together. I understand you’ll be joining us, because you always do. I acknowledge that you believe you have an important job to do in my life, and that you take your job seriously. Apparently your job is to induce complete panic whenever I’m about to do anything interesting—and, may I say, you are superb at your job. So by all means, keep doing your job, if you feel you must. But I will also be doing my job on this road trip, which is to work hard and stay focused. And Creativity will be doing its job, which is to remain stimulating and inspiring. There’s plenty of room in this vehicle for all of us, so make yourself at home, but understand this: Creativity and I are the only ones who will be making any decisions along the way. I recognize and respect that you are part of this family, and so I will never exclude you from our activities, but still—your suggestions will never be followed. You’re allowed to have a seat, and you’re allowed to have a voice, but you are not allowed to have a vote. You’re not allowed to touch the road maps; you’re not allowed to suggest detours; you’re not allowed to fiddle with the temperature. Dude, you’re not even allowed to touch the radio. But above all else, my dear old familiar friend, you are absolutely forbidden to drive.” Then we head off together—me and creativity and fear—side by side by side forever, advancing once more into the terrifying but marvelous terrain of unknown outcome.

Dearest Fear: Creativity and I are about to go on a road trip together. I understand you’ll be joining us, because you always do. I acknowledge that you believe you have an important job to do in my life, and that you take your job seriously. Apparently your job is to induce complete panic whenever I’m about to do anything interesting—and, may I say, you are superb at your job. So by all means, keep doing your job, if you feel you must. But I will also be doing my job on this road trip, which is to work hard and stay focused. And Creativity will be doing its job, which is to remain stimulating and inspiring. There’s plenty of room in this vehicle for all of us, so make yourself at home, but understand this: Creativity and I are the only ones who will be making any decisions along the way. I recognize and respect that you are part of this family, and so I will never exclude you from our activities, but still—your suggestions will never be followed.

In some ways, the situation in Independent Ireland was not unlike that among the nomenklatura of the communist bloc. Because those with power had acquired it out of the dispossession of an old establishment, they were able to see power and privilege as something that by definition belonged to the old enemy and to remain blind to their own position as the new establishment in Ireland. The revolutionary movement slowly worked its way into the nooks and crannies of embedded advantage, but retained the sense of itself as representative of the victimized and the oppressed and therefor as being itself still excluded by 'the establishment'. Underneath the carapace of egalitarianism, Irish society was rigorous in its policing of the boundaries between farmers and farm labourers, between 'gutties' and 'good families'. Judges, for example, openly remitted sentences for criminals who had committed serious crimes on the grounds that the miscreant came from a 'good family'.

And heredity did seem to matter, at least within the parameters that Galton laid out. He found, for example, that a ratio of one out of nine close relatives of 286 judges were father, son, or brother to another judge, a ratio far greater than in the general population. Even better, he found that many relatives of judges were also admirals, generals, novelists, poets, and physicians.a (Galton explicitly excluded clergymen from among the eminent). He was disappointed to note that his “finger marks” failed to distinguish between eminent men and “congenital idiots.”31 Yet Galton discovered that eminence does not last long; as physicists would put it, eminence has a short half life. He found that only 36% of the sons of eminent men were themselves eminent; even worse, only 9% of their grandsons made the grade. He attempted to explain why eminent families tend to die out by citing their apparent habit of marrying heiresses. Why blame them? Because heiresses must come from infertile families, he argued; if they had had a large number of siblings with whom to share the family wealth, they would not have inherited enough to be classified as heiresses. This was a surprising suggestion, in view of the comfort in which Galton lived after sharing his father’s estate with six other siblings.